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Commentary on Numbers 7 verses 10–89
We have here an account of the great solemnity of dedicating the altars, both that of burnt-offerings and that of incense; they had been sanctified before, when they were anointed (Lev 8:10, Lev 8:11), but now they were handselled, as it were, by the princes, with their free-will offerings. They began the use of them with rich presents, great expressions of joy and gladness, and extraordinary respect to those tokens of God's presence with them. Now observe here,
I. That the princes and great men were first and forwardest in the service of God. Those that are entitled to precedency should go before in good works, and that is true honour. Here is an example to the nobility and gentry, those that are in authority and of the first rank in their country; they ought to improve their honour and power, their estate and interest, for the promoting of religion, and the service of God, in the places where they live. It is justly expected that those who have more than others should do more good than others with what they have, else they are unfaithful stewards, and will not make up their account with joy. Nay, great men must not only with their wealth and power assist and protect those that serve God, but they must make conscience of being devout and religious themselves, and employing themselves in the exercises of piety, which will greatly redound to the honour of God (Psa 138:4, Psa 138:5), and have a good influence upon others, who will be the more easily persuaded to acts of devotion when they see them thus brought into reputation. It is certain that the greatest of men is less than the least of the ordinances of God; nor are the meanest services of religion any disparagement to those that make the greatest figure in the world.
II. The offerings they brought were very rich and valuable, so rich that some think there was not so great a difference in estate between them and others as that they were able to bear the expense of them themselves, but that the heads of each tribe contributed to the offering which their prince brought.
1.They brought some things to remain for standing service, twelve large silver dishes, each about sixty ounces weight, as many large silver cups, or bowls, of about thirty-five ounces - the former to be used for the meat-offerings, the latter for the drink-offerings - the former for the flesh of the sacrifices, the latter for the blood. The latter was God's table (as it were), and it was fit that so great a King should be served in plate. The golden spoons being filled with incense were intended, it is probable, for the service of the golden altar, for both the altars were anointed at the same time. Note, In works of piety and charity we ought to be generous according as our ability is. He that is the best should be served with the best we have. The Israelites indeed might well afford to part with their gold and silver in abundance to the service of the sanctuary, for they needed it not to buy meat and victual their camp, being daily fed with bread from heaven; nor did they need it to buy land, or pay their army, for they were shortly to be put in possession of Canaan.
2.They brought some things to be used immediately, offerings of each sort, burnt-offerings, sin-offerings, and a great many peace-offerings (on part of which they were to feast with their friends), and the meat-offerings that were to be annexed to them. Hereby they signified their thankful acceptance of, and cheerful submission to, all those laws concerning the sacrifices which God had lately by Moses delivered to them. And, though it was a time of joy and rejoicing, yet it is observable that still in the midst of their sacrifices we find a sin-offering. Since in our best services we are conscious to ourselves that there is a mixture of sin, it is fit that there should be even in our most joyful services a mixture of repentance. In all our approaches to God, we must by faith have an eye to Christ as the great sin-offering, and make mention of him.
3.They brought their offerings each on a separate day, in the order that they had been lately put into, so that the solemnity lasted twelve days. So God appointed (Num 7:11): They shall bring their offering, each prince on his day, and so they did. One sabbath must needs fall within the twelve days, if not two, but it should seem they did not intermit on the sabbath, for it was holy work, proper enough for a holy day. God appointed that it should thus be done on several days, (1.) That solemnity might be prolonged, and so might be universally taken notice of by all Israel, and the remembrance of it more effectually preserved. (2.) That an equal honour might thereby be put upon each tribe respectively; in Aaron's breast-plate each had his precious stone, so in this offering each had his day. (3.) Thus it would be done more decently and in order; God's work should not be done confusedly, and in a hurry; take time, and we shall have done the sooner, or at least we shall have done the better. (4.) God hereby signified how much pleased he is, and how much pleased we should be, with the exercises of piety and devotion. The repetition of them should be a continual pleasure to us, and we must not be weary of well doing. If extraordinary service be required to be done for twelve days together, we must not shrink from it, nor call it a task and a burden. (5.) The priests and Levites, having this occasion to offer the same sacrifices, and those some of every sort, every day, for so many days together, would have their hands well set in, and would be well versed in the laws concerning them. (6.) The peace-offerings were all to be eaten the same day they were offered, and two oxen, five rams, five he-goats, and five lambs, were enough for one day's festival; had there been more, especially if all had been brought on one day, there might have been danger of excess. The virtue of temperance must not be left, under pretence of the religion of feasting.
4.All their offerings were exactly the same, without any variation, though it is probable that neither the princes nor the tribes were all alike rich; but thus it was intimated that all the tribes of Israel had an equal share in the altar, and an equal interest in the sacrifices that were offered upon it. Though one tribe was posted more honourably in the camp than another, yet they and their services were all alike acceptable to God. Nor must we have faith of our Lord Jesus Christ with respect to persons, Jam 2:1.
5.Nahshon, the prince of the tribe of Judah, offered first, because God had given that tribe the first post of honour in the camp; and the rest of the tribes acquiesced, and offered in the same order in which God had appointed them to encamp. Judah, of which tribe Christ came, first, and then the rest; thus, in the dedication of souls to God, every man is presented in his own order, Christ the first-fruits, Co1 15:23. Some observe that Nahshon is the only one that is not expressly called a prince (Num 7:12), which the Jews give this account of: he is not called a prince, that he might not be puffed up because he offered first; and all the others are called princes because they (though some of them of the elder house) submitted, and offered after him. Or, because the title of prince of Judah did more properly belong to Christ, for unto him shall the gathering of the people be.
6.Though the offerings were all the same, yet the account of them is repeated at large for each tribe, in the same words. We are sure there are no vain repetitions in scripture; what then shall we make of these repetitions? Might it not have served to say of this noble jury that the same offering which their foreman brought each on his day brought likewise? No, God would have it specified for each tribe: and why so? (1.) It was for the encouragement of these princes, and of their respective tribes, that each of their offerings being recorded at large no slight might seem to be put upon them; for rich and poor meet together before God. (2.) It was for the encouragement of all generous acts of piety and charity, by letting us know that what is so given is lent to the Lord, and he carefully records it, with every one's name prefixed to his gift, because what is so given he will pay again, and even a cup of cold water shall have its reward. He is not unrighteous, to forget either the cost or the labour of love, Heb 6:10. We find Christ taking particular notice of what was cast into the treasury, Mar 12:41. Though what is offered be but little, though it be a contribution to the charity of others, yet if it be according to our ability it shall be recorded, that it may be recompensed in the resurrection of the just.
7.The sum total is added at the foot of the account (Num 7:84-88), to show how much God was pleased with the mention of his freewill-offerings, and what a great deal they amounted to in the whole, when every prince brought in his quota! How greatly would the sanctuary of God be enriched and beautified if all would in their places do their part towards it, by exemplary purity and devotion, extensive charity, and universal usefulness!
8.God signified his gracious acceptance of these presents that were brought him, by speaking familiarly to Moses, as a man speaks to his friend, from off the mercy-seat (Num 7:89, Num 12:8); and in speaking to him he did in effect speak to all Israel, showing them this token for good, Psa 103:7. Note, By this we may know that God hears and accepts our prayers if he gives us grace to hear and receive his word, for thus our communion with him is maintained and kept up. I know not why we may not suppose that upon each of the days on which these offerings were brought (probably while the priests and offerers were feasting upon the peace-offerings) Moses was in the tabernacle, receiving some of those laws and orders which we have already met with in this and the foregoing book. And here the excellent bishop Patrick observes that God's speaking to Moses thus by an audible articulate voice, as if he had been clothed with a holy body, might be looked upon as an earnest of the incarnation of the Son of God in the fulness of time, when the Word should be made flesh, and speak in the language of the sons of men. For, however God at sundry times and in divers manners spoke unto the fathers, he has in these last days spoken unto us by his Son. And that he who now spoke to Moses, as the shechinah or divine Majesty, from between the cherubim, was the eternal Word, the second person in the Trinity, was the pious conjecture of many of the ancients; for all God's communion with man is by his Son, by whom he made the world, and rules the church, and who is the same yesterday, today, and for ever.
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SUMMARY
Numbers 7:14 precisely details a specific, valuable component of the dedication offering presented by the tribal leaders of Israel for the newly consecrated Tabernacle: "One spoon of ten [shekels] of gold, full of incense." This verse, embedded within a meticulously repeated account of identical offerings brought over twelve days, underscores the sacred precision required in worship, highlights the immense preciousness of the materials dedicated to God, and emphasizes the profound symbolic significance of the incense as a representation of ascending prayers and devotion offered in the divine presence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 7:14 employs several significant literary devices that enrich its meaning. Symbolism is profoundly evident, with "gold" serving as a powerful symbol of purity, divinity, royalty, and immense value, reflecting the majesty of God and the preciousness of the offering. The "incense" is a potent symbol of prayer, worship, and devotion ascending to the divine, creating a sacred atmosphere and signifying an acceptable offering. The use of "spoon" for a "censer" or "pan" can be seen as a form of synecdoche or metonymy, where a part (spoon as a general utensil) stands for the whole or a related concept (a specialized vessel for incense), highlighting its specific function in the ritual. Furthermore, the detailed repetition of this exact offering across the twelve days in Numbers 7 functions as a powerful rhetorical device. This repetition emphasizes the unity of the tribes, the meticulousness and order required in divine worship, and the consistent generosity expected from God's covenant people. The specificity of the weight ("ten shekels") adds to the sense of precision and the tangible value of the dedication, reinforcing the theme of costly, intentional worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 7:14, situated within the grand narrative of the Tabernacle's dedication, powerfully illustrates the enduring theological principles of intentional, costly, and symbolic worship. The offering of gold and incense signifies that true devotion to God necessitates dedicating our most precious resources and heartfelt prayers to Him. It underscores the Old Testament emphasis on approaching a holy God with reverence, purity, and offerings that genuinely reflect His supreme worth and majesty. This act of dedication, with its specific components, serves as a profound type, foreshadowing the ultimate offering and intercession that would perfectly fulfill these shadows in the New Covenant.
REFLECTION AND APPLICATION
The meticulous account of the Tabernacle offerings, particularly Numbers 7:14, serves as a timeless and profound reminder that our worship of God should be characterized by intentionality, costliness, and deep spiritual meaning. It challenges us to look beyond mere ritual and consider the heart behind our offerings – a heart that recognizes God's supreme worth, holiness, and sovereignty, and therefore dedicates its absolute best to Him. The potent symbolism of incense, representing our prayers ascending to God as a fragrant aroma, encourages us to cultivate a vibrant, consistent, and fervent prayer life, knowing that our petitions are not only heard but are precious and pleasing to Him. Just as the tribal princes dedicated their finest resources to establish God's dwelling place among them, we are called today to dedicate our lives, our unique talents, our time, and our material possessions for His glory and the advancement of His eternal kingdom. This verse compels us to honestly evaluate what "gold" and "incense" we are truly offering to God in our contemporary lives – are we giving Him our purest devotion, our most fervent prayers, and our most valuable resources, reflecting His immeasurable worth?
Questions for Reflection
FAQ
What is the significance of "ten shekels" of gold?
Answer: The specification of "ten shekels" of gold signifies a precise and substantial weight, emphasizing the considerable value and preciousness of the offering. In ancient Israel, a shekel was a standard unit of weight, and this exact measurement underscores the meticulous nature of the offerings required for the Tabernacle's dedication. It indicates that God values generosity and intentionality in worship, not merely token gestures. The leaders were giving a significant, costly portion of their wealth, reflecting the immense honor and worth they ascribed to God and His dwelling place. This level of detail highlights the divine expectation for worship to be both precise and sacrificial.
Why was incense so important in Tabernacle worship?
Answer: Incense held profound importance in Tabernacle worship because it served as a powerful symbol of the prayers of the saints ascending to God, as beautifully articulated in Psalm 141:2. It was a divinely prescribed, fragrant mixture that, when burned, created a sacred and reverent atmosphere in the immediate presence of God. Its rising smoke represented the spiritual devotion, intercession, and adoration of the people, making their worship acceptable and pleasing to the Lord. The burning of incense was a daily ritual performed on the altar of incense, signifying continuous communion and reverence before a holy God, as detailed in Exodus 30:7-8, and it was also used on the Day of Atonement to cover the mercy seat, symbolizing the need for atonement and intercession in God's presence.
CHRIST-CENTERED FULFILLMENT
Numbers 7:14, with its emphasis on a costly offering of gold and incense for the Tabernacle's dedication, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The "gold" powerfully points to Christ's inherent divine nature, His supreme kingship, and His absolute purity as the Son of God, who is infinitely more precious and valuable than any earthly metal or offering. He is the true and eternal "Tabernacle" or dwelling place of God among humanity, as John 1:14 profoundly declares, "And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth." The "incense," symbolizing ascending prayers and an acceptable offering, is perfectly embodied in Christ. He is not only the ultimate object of all acceptable prayer but also our great High Priest, who continuously and eternally intercedes for us before the Father's throne (Hebrews 7:25). Moreover, Christ Himself is the ultimate, perfect, and infinitely costly offering, whose sacrificial death on the cross was the "sweet-smelling aroma" that fully satisfied God's righteous demands for sin and perfectly reconciled humanity to God (Ephesians 5:2). Thus, the dedication of the earthly Tabernacle with precious gifts foreshadows the inauguration of a new and living way to God through the perfect, once-for-all sacrifice and eternal intercession of our Lord Jesus Christ, who has opened the true heavenly sanctuary for us (Hebrews 10:19-20).